Chapter VIII.

Of the gifts of the Spirit with respect unto doctrine, worship,
and rule — how attained and improved.

There remain
yet two things to be spoken unto with respect unto the gifts which the Holy
Ghost bestows on the ministers of the gospel, to qualify them unto their
office, and to enable them unto their work; and these are, — I. What they
are; II. How they are to be attained and improved.

I. In our inquiry after the first, or what are the gifts
whereby men are fitted and enabled for the ministry, we wholly set aside
the consideration of all those gracious qualifications of faith, love,
zeal, compassion, careful tender watchfulness, and the like, whereon the
holy use of their ministry doth depend; for our inquiry is only after those
gifts whereon depends the very being of the ministry. There may be a true
ministry in some cases where there is no sanctifying grace; but where there
are no spiritual gifts, there is no ministry at all. They are, in general,
abilities for the due management of the spiritual administrations of the
gospel, in its doctrine, worship, and discipline, unto the edification of
the church. It is not easy, nay, it may be, unto us it is not possible, to
enumerate in particular all the various gifts which the Holy Ghost endows
the ministers of the gospel withal; but whereas all the concerns of the
church may be referred unto these three heads, of doctrine, worship, and
rule, we may inquire what are the principal spiritual gifts of the Holy
Ghost with respect unto them distinctly.

The first great duty of the ministry, with reference unto
the church, is the dispensation of the doctrine of the gospel unto it, for
its edification. As this is the duty of the church continually to attend
unto, Acts ii. 42, so it is the principal
work of the ministry, the foundation of all other duties, which the
apostles themselves gave themselves unto in an especial manner, chap. vi. 4. Hence is it given in
charge unto all ministers of the gospel, Acts xx.
28; 1 Pet. v. 2; 1
Tim. i. 3, iv. 13, 16, v. 17; 2 Tim. iv.
1–3; — for this is the principal 509means appointed by
Christ for the edification of his church, that whereby spiritual life is
begotten and preserved. Where this work is neglected or carelessly
attended unto, there the whole work of the ministry is despised. And with
respect unto this ministerial duty there are three spiritual gifts that the
Holy Ghost endoweth men withal, which must be considered:—

1. The first is wisdom, or knowledge, or understanding in
the mysteries of the gospel, the revelation of the mystery of God in
Christ, with his mind and will towards us therein. These things may be
distinguished, and they seem to be so in the Scripture sometimes. I put
them together, as all of them denote that acquaintance with and
comprehension of the doctrine of the gospel which is indispensably
necessary unto them who are called to preach it unto the church. This some
imagine an easy matter to be attained; at least, that there is no more, nor
the use of any other means, required thereunto, than what is necessary to
the acquisition of skill in any other art or science. And it were well if
some, otherwise concerned in point of duty, would but lay out so much of
their strength and time in the obtaining of this knowledge as they do about
other things which will not turn much unto their account. But the cursory
perusal of a few books is thought sufficient to make any man wise enough to
be a minister; and not a few undertake ordinarily to be teachers of others
who would scarcely be admitted as tolerable disciples in a well-ordered
church. But there belongeth more unto this wisdom, knowledge, and
understanding, than most men are aware of. Were the nature of it duly
considered, and withal the necessity of it unto the ministry of the gospel,
probably some would not so rush on that work as they do, which they have no
provision of ability for the performance of. It is, in brief, such a
comprehension of the scope and end of the Scripture, of the revelation of
God therein; such an acquaintance with the systems of particular doctrinal
truths, in their rise, tendency, and use; such a habit of mind in judging
of spiritual things, and comparing them one with another; such a distinct
insight into the springs and course of the mystery of the love, grace, and
will of God in Christ, — as enables them in whom it is to declare the
counsel of God, to make known the way of life, of faith and obedience, unto
others, and to instruct them in their whole duty to God and man thereon.
This the apostle calls his “knowledge in the mystery of Christ,” which he
manifested in his writings, Eph. iii.
4. For as the gospel, the dispensation and declaration whereof
is committed unto the ministers of the church, is the “wisdom of God in a
mystery,” 1 Cor. ii. 7; so their principal duty
is to become so wise and understanding in that mystery as that they may be
able to declare it unto others; without which they have no ministry
committed 510unto them by Jesus Christ. See Eph. i. 8, 9,
iii. 3–6, 18, 19; Col. iv. 3.
The sole inquiry is, whence we may have this wisdom, seeing it is
abundantly evident that we have it not of ourselves. That in general it is
from God, that it is to be asked of him, the Scripture everywhere declares.
See Col. i.
9, ii. 1, 2; 2 Tim. ii.
7; James i. 5, 1 John v.
20. And in particular it is plainly affirmed to be the especial
gift of the Holy Ghost, He gives the “word of wisdom,” 1
Cor. xii. 8; which place hath been opened before. And it is the
first ministerial gift that he bestows on any. Where this is not in some
measure, to look for a ministry is to look for the living among the dead.
And they will deceive their own souls in the end, as they do those of
others in the meantime, who on any other grounds do undertake to be
preachers of the gospel. But I shall not here divert unto the full
description of this spiritual gift, because I have discoursed concerning it
elsewhere.

2. With respect unto the doctrine of the gospel, there is
required unto the ministry of the church skill to divide the word aright;
which is also a peculiar gift of the Holy Ghost: 2 Tim. ii.
15, “Study to show thyself approved unto God, a workman that
needeth not to be ashamed, rightly dividing the word of truth.” Both the
former clauses depend on the latter. If a minister would be accepted with
God in his work, if he would be found at the last day “a workman that
needeth not to be ashamed,” — that is, such a builder of the house of God
as whose work is meet, proper, and useful, — he must take care to “divide
the word of truth,” which is committed unto his dispensation, “rightly,” or
in a due manner. Ministers are stewards in the house of God, and
dispensers of the mysteries thereof; and therefore it is required of them
that they give unto all the servants that are in the house, or do belong
unto it, a meet portion, according unto their wants, occasions, and
services, suitable unto the will and wisdom of their Lord and Master:
Luke xii. 42, 43, “Who is that
faithful and wise steward, whom his master shall make ruler over his
household, to give them their portion of meat in due season?” for this
giving of provision and a portion of meat unto the household of Christ
consists principally in the right dividing and distribution of the word of
truth. It is the taking out from those great stores of it in the
Scripture, and, as it were, cutting off a portion suitable unto the various
conditions of those in the family. Herein consists the principal skill of
a scribe furnished for the kingdom of heaven with the wisdom before
described; and without this, a common course of dispensing or preaching the
word, without differencing of persons and truths, however it may be gilded
over with a flourish of words and oratory, is shameful work in the house of
God. Now, unto this skill sundry things are required:— (1.) A sound
judgment in general 511concerning the state and condition of
those unto whom any one is so dispensing the word. It is the duty of a
shepherd to know the state of his flock; and unless he do so he will never
feed them profitably. He must know whether they are babes, or young men,
or old; whether they need milk or strong meat; whether they are skilful or
unskilful in the word of righteousness; whether they have their senses
exercised to discern good and evil, or not; or whether his hearers are
mixed with all these sorts; — whether, in the judgment of charity, they are
converted unto God, or are yet in an unregenerate condition; — what
probably are their principal temptations, their hinderances and
furtherances; what is their growth or decay in religion. He that is not
able to make a competent judgment concerning these things, and the other
circumstances of the flock, so as to be steered thereby in his work, will
never evidence himself to be “a workman that needeth not to be ashamed.”
(2.) An acquaintance with the ways and methods of the work of God’s grace
on the minds and hearts of men, that he may pursue and comply with its
design in the ministry of the word. Nothing is by many more despised than
an understanding hereof; yet is nothing more necessary to the work of the
ministry. The word of the gospel as preached is “vehiculum gratiæ,” and ought to be ordered so as it
may comply with its design in its whole work on the souls of men. He,
therefore, who is unacquainted with the ordinary methods of the operation
of grace fights uncertainly in his preaching of the word, like a man
beating the air. It is true, God can, and often doth, direct a word of
truth, spoken as it were at random, unto a proper effect of grace on some
or other; as it was when the man drew a bow at a venture, and smote the
king of Israel between the joints of the harness: but ordinarily a man is
not like to hit a joint who knows not how to take his aim. (3.) An
acquaintance with the nature of temptation, with the especial hinderances
of faith and obedience, which may befall those unto whom the word is
dispensed, is in like manner required hereunto. Many things might be added
on this head, seeing a principal part of ministerial skill doth consist
herein. (4.) A right understanding of the nature of spiritual diseases,
distempers, and sicknesses, with their proper cures and remedies, belongeth
hereinto. For the want hereof the hearts of the wicked are oftentimes made
glad in the preaching of the word, and those of the righteous filled with
sorrow; the hands of sinners are strengthened, and those who are looking
towards God are discouraged or turned out of the way. And where men either
know not these things, or do not or cannot apply themselves skilfully to
distribute the word according to this variety of occasion, they cannot give
the household its portion of meat in due season. And he that wants this
spiritual gift will never 512divide the word aright, unto its
proper ends, 2 Tim.
iii. 16, 17. And it is lamentable to consider what shameful
work is made for want hereof in the preaching of some men; yea, how the
whole gift is lost, as to its power, use, and benefit.

3. The gift of utterance also belongeth unto this part of
the ministerial duty, in the dispensation of the doctrine of the gospel.
This is particularly reckoned by the apostle among the gifts of the Spirit,
1 Cor. i. 5; 2 Cor.
viii. 7. And he desires the prayers of the church that the gift
may abide with himself, and abound in him, Eph. vi.
19. And he there declares that the nature of it consists in the
“opening of the mouth boldly, to make known the mysteries of the gospel;”
as also Col. iv. 3. Now, this utterance doth
not consist in a natural volubility of speech, which, taken alone by
itself, is so far from being a gift of the Spirit, or a thing to be
earnestly prayed for, as that it is usually a snare to them that have it,
and a trouble to them that hear them; nor doth it consist in a rhetorical
ability to set off discourses with a flourish of words, be they never so
plausible or enticing; much less in a bold corrupting of the ordinance of
preaching by a foolish affectation of words, in supposed elegancies of
speech, quaint expressions, and the like effects of wit, — that is, fancy
and vanity. But four things do concur hereunto:— (1.) Παῤῥησία, or “dicendi
libertas.” The word we translate “utterance” is λόγος, that is, speech; but that not speech in
general, but a certain kind of speech, is intended, is evident from the
places mentioned, and the application of them. And it is such a speech as
is elsewhere called παῤῥησία, — that
is, a freedom and liberty in the declaration of the truth conceived. This
a man hath when he is not, from any internal defect, or from any outward
consideration, straitened in the declaration of those things which he ought
to speak. This frame and ability the apostle expresseth in himself:
2 Cor. vi. 11, “O ye Corinthians, our
mouth is open unto you, our heart is enlarged.” A free, enlarged spirit,
attended with an ability of speech suited unto the matter in hand, with its
occasions, belong to this gift. (2.) So also doth boldness and holy
confidence. So we often render παῤῥησία, wherein this utterance doth much consist.
When the Spirit of God, in the midst of difficulties, oppositions, and
discouragements, strengtheneth the minds of ministers, so as that they are
not terrified with any amazement, but discharge their work freely, as
considering whose word and message it is that they do deliver, [this]
belongs to this gift of utterance. (3.) So also doth gravity in
expression, becoming the sacred majesty of Christ and his truths, in the
delivery of them. He that speaks is to “speak as the oracles of God,”
1 Pet. iv. 11, — that is, not only as
to truth, preaching the word of God and nothing else, but doing it with
that gravity and soundness of speech which become 513them who
speak the oracles of God; for as we are to deliver “sound doctrine,” and
nothing else, Tit. i. 9, so we are to use “sound
speech, that cannot be condemned,” chap.
ii. 7, 8. (4.) Hereunto, also, belongs that authority which
accompanieth the delivery of the word, when preached in demonstration of
these spiritual abilities. For all these things are necessary that the
hearers may receive the word, “not as the word of man, but, as it is in
truth, the word of God.”

These are the principal spiritual gifts wherewith the Holy
Ghost endows the ministers of the church with respect unto the effectual
dispensation of the word, or the doctrine of the gospel, which is committed
unto them; and where they are communicated in any such degree as is
necessary unto the due discharge of that office, they will evidence
themselves to the consciences of them that do believe. The dispensation of
the word by virtue of them, though under great variety from the various
degrees wherein they are communicated, and the different natural abilities
of them that do receive them, will be sufficiently distinguished and remote
from that empty, wordy, sapless way of discoursing of spiritual things,
which is the mere effect of the wit, fancy, invention, and projection of
men destitute of the saving knowledge of our Lord Jesus Christ and the
mysteries of the gospel.

The second head of duties belonging unto the ministerial
office respects the worship of God. By the worship of God here, I
understand only that especial part thereof whereof himself is the immediate
object: for, absolutely, the preaching and hearing of the word is a part of
sacred worship, as that wherein we act the obedience of faith unto the
commands of God, and submit ourselves unto his institutions; and, indeed,
as unto those that hear, it is God declaring himself by his word that is
the immediate object of their worship. But the dispensation of the word
which we have considered is the acting of men, upon the authority and
command of God, towards others. But, as was said, by that we inquire into,
I intend that alone whereof God himself was the immediate object. Such are
all the remaining offices and duties of the church, those only excepted
which belong to its rule. And this worship hath various acts, according to
the variety of Christ’s institutions and the church’s occasions: yet, as to
the manner of its performance, it is comprised in prayer; for by prayer we
understand all the confessions, supplications, thanksgivings, and praises,
that are made unto God in the church, whether absolutely or in the
administration of other ordinances, as the sacraments. Wherefore, in this
duty, as comprehensive of all the sacred offices of public worship, as the
glory of God is greatly concerned, so it is the principal act of obedience
in the church. This, then, as to the performance of it, depends either on
the natural abilities of men, or on the aids and operation of the Holy
Ghost. By the natural abilities 514of men, I understand not only
what they are able of themselves in every instance to perform, but also
whatever assistance they may make use of, either of their own finding out
or of others’; and by the aids of the Holy Ghost, I intend an especial
spiritual gift bestowed on men to this purpose. Now, to suppose that the
whole duty of the church herein should consist in the actings of men in
their own strength and power, without any especial assistance of the Holy
Spirit, is to exclude the consideration of him from those things with
respect whereunto he is principally promised by our Lord Jesus Christ. But
what concerneth this gift of the Holy Ghost hath been at large handled by
itself already, and must not here be again insisted on taking for granted
what is therein sufficiently confirmed, I shall only add, that those who
have not received this gift are utterly unfit to undertake the office of
the ministry, wherein it is their duty to go before the church in the
administration of all ordinances, by virtue of these abilities. In things
civil or secular, it would be esteemed an intolerable solecism to call and
choose a man to the discharge of an office or duty whose execution depended
solely on such a peculiar faculty or skill as he who is so called hath no
interest in or acquaintance with; and it will one day appear to be so also
in things sacred and religious, yea, much more.

Thirdly, The rule of the church belongeth unto the
ministers of it. God hath established rule in the church, Rom. xii. 8; 1 Cor.
xii. 28; 1 Tim. v.
17; 1 Thess. v.
12; Heb. xiii. 7, 17. I
dispute not now of what sort this ministry is, nor whether the rule belong
unto one sort alone. It is enough unto my present design that it is
committed by Christ unto the ministers of the church, which are its guides,
rulers, and overseers. Nor shall I at present inquire into the particular
powers, acts, and duties of this rule; I have done it elsewhere. I am only
now to consider it so far as its exercise requireth an especial ministerial
gift to be communicated by the Holy Ghost. And in order thereunto the
things ensuing must be premised:— 1. That this rule is spiritual, and hath
nothing in common with the administration of the powers of the world. It
hath, I say, no agreement with secular power and its exercise, unless it be
in some natural circumstances that inseparably attend rulers and ruled in
any kind. It belongs unto the kingdom of Christ and the administration of
it, which are “not of this world.” And as this is well pleaded by some
against those who would erect a kingdom for him in the world, and, as far
as I can understand, of this world, framed in their own imaginations unto a
fancied interest of their own; so it is as pleadable against them who
pretend to exercise the rule and power of his present kingdom after the
manner of the potestative administrations of the world. When our Saviour
forbade all rule unto his disciples after the manner 515of the
Gentiles, who then possessed all sovereign power in the world, and told
them that it should not be so with them, that some should be great and
exercise dominion over others, but that they should serve one another in
love, the greatest condescension unto service being required of them who
are otherwise most eminent, he did not intend to take from them or divest
them of that spiritual power and authority in the government of the church
which he intended to commit unto them. His design, therefore, was to
declare what that authority was not, and how it should not be exercised. A
lordly or despotical power it was not to be; nor was it to be exercised by
penal laws, courts, and coercive jurisdiction, which was the way of the
administration of all power among the Gentiles. And if that kind of power
and rule in the church which is for the most part exercised in the world be
not forbidden by our Saviour, no man living can tell what is so; for as to
meekness, moderation, patience, equity, righteousness, they were more easy
to be found in the legal administrations of power among the Gentiles than
in those used in many churches. But such a rule is signified unto them,
the authority whereof, from whence it proceedeth, was spiritual; its object
the minds and souls of men only; and the way of whose administration was to
consist in a humble, holy, spiritual application of the word of God or
rules of the gospel unto them. 2. The end of this rule is merely and solely
the edification of the church. All the power that the apostles themselves
had, either in or over the church, was but unto their edification,
2 Cor. x. 8. And the edification of
the church consists in the increase of faith and obedience in all the
members thereof, in the subduing and mortifying of sin, in fruitfulness in
good works, in the confirmation and consolation of them that stand, in the
raising up of them that are fallen, and the recovery of them that wander,
in the growth and flourishing of mutual love and peace; and whatever rule
is exercised in the church unto any other end is foreign to the gospel, and
tends only to the destruction of the church itself. 3 In the way and manner
of the administration of this rule and government two things may be
considered:— (1.) What is internal, in the qualifications of the minds of
them by whom it is to be exercised: such are wisdom, diligence, love,
meekness, patience, and the like evangelical endowments. (2.) What is
external, or what is the outward rule of it; and this is the word and law
of Christ alone, as we have elsewhere declared.

From these things it may appear what is the nature, in
general, of that skill in the rule of the church which we assert to be a
peculiar gift of the Holy Ghost. If it were only an ability or skill in
the canon or civil law, or rifles of men; if only an acquaintance with the
nature and course of some courts, proceeding litigiously, by citations, 516processes, legal pleadings, issuing in pecuniary mulcts, outward
coercions, or imprisonments, — I should willingly acknowledge that there is
no peculiar gift of the Spirit of God required thereunto. But the nature
of it being as we have declared, it is impossible it should be exercised
aright without especial assistance of the Holy Ghost. Is any man of
himself sufficient for these things? Will any man undertake of himself to
know the mind of Christ in all the occasions of the church, and to
administer the power of Christ in them and about them? Wherefore the
apostle, in many places, teacheth that wisdom, skill, and understanding to
administer the authority of Christ in the church unto its edification, with
faithfulness and diligence, are an especial gift of the Holy Ghost,
Rom. xii. 6,
8; 1 Cor. xii.
28. It is the Holy Ghost which makes the elders of the church
its bishops or overseers, by calling them to their office, Acts xx. 28; and what he calls any
man unto, that he furnisheth him with abilities for the discharge of.

And so have we given a brief account of those ordinary
gifts which the Holy Ghost communicates unto the constant ministry of the
church, and will do so unto the consummation of all things, having,
moreover, in our passage manifested the dependence of the ministry on this
work of his; so that we need no addition of pains to demonstrate that where
he goeth not before in the communication of them, no outward order, call,
or constitution is sufficient to make any one a minister of the gospel.

There are gifts which respect duties [of private believers]
only. Such are those which the Holy Ghost continues to communicate unto
all the members of the church in a great variety of degrees, according to
the places and conditions which they are in, unto their own and the
church’s edification. There is no need that we should insist upon them in
particular, seeing they are of the same nature with them which are
continued unto the ministers of the church, who are required to excel in
them, so as to be able to go before the whole church in their exercise.
The Spirit of the gospel was promised by Christ unto all his disciples,
unto all believers, unto the whole church, and not unto the guides of it
only. To them he is so in an especial manner, with respect unto their
office, power, and duty, but not absolutely or only. As he is the Spirit
of grace, he quickens, animates, and unites the whole body of the church,
and all the members of it, in and unto Christ Jesus, 1 Cor. xii. 12, 13. And as he is
the administrator of all supernatural gifts, he furnisheth the whole body
and all its members with spiritual abilities unto its edification,
Eph. iv. 15, 16; Col. ii. 19. And without them, in
some measure or degree, ordinarily, we are not able to discharge our duty
unto the glory of God; for, —

5171. These gifts are a great means and help to
excite and exercise grace itself, without which it will be lifeless and apt
to decay. Men grow in grace by the due exercise of their own gifts in
duties. Wherefore, every individual person on his own account doth stand
in need of them with respect unto the exercise and improvement of grace,
Zech. xii. 10. 2. Most men have, it
may be, such duties incumbent on them with respect unto others as they
cannot discharge aright without the especial aid of the Spirit of God in
this kind. So is it with all them who have families to take care of and
provide for; for ordinarily they are bound to instruct their children and
servants in the knowledge of the Lord, and to go before them in that
worship which God requires of them, as Abraham did, the “father of the
faithful.” And hereunto some spiritual abilities are requisite; for none
can teach others more than they know themselves, nor perform spiritual
worship without some spiritual gifts, unless they will betake themselves
unto such shifts as we have before on good grounds rejected. 3. Every
member of a church in order according to the mind of Christ possesseth some
place, use, and office in the body, which it cannot fill up unto the
benefit and ornament of the whole without some spiritual gift. These
places are various, some of greater use than others, and of more necessity
unto the edification of the church; but all are useful in their kind. This
our apostle disputes at large, 1
Cor. xii. 12–20, etc. All believers in due order do become one
body, by the participation of the same Spirit and union unto the same Head.
Those who do not so partake of the one Spirit, who are not united unto the
Head, do not properly belong to the body, whatever place they seem to hold
therein. Of those that do so, some are as it were an eye, some as a hand,
and some as a foot; all these are useful in their several places, and
needful unto one another. None of them is so highly exalted as to have the
least occasion of being lifted up, as though he had no need of the rest,
for the Spirit distributeth unto every one severally as he will, — not all
unto any one, save only unto the Head, our Lord Jesus, from whom we all
receive grace according to the measure of his gift; nor is any so depressed
or useless as to say it is not of the body, nor that the body hath no need
of it, But every one in his place and station concurs to the unity,
strength, beauty, and growth of the body: which things our apostle disputes
at large in the place mentioned. 4. Hereby are supplies communicated unto
the whole from the Head, Eph. iv.
15, 16; Col. ii.
19. It is of the body, that is, of the church under the conduct
of its officers, that the apostle discourseth in those places. And the
duty of the whole it is to “speak the truth in love,” every one in his
several place and station. And herein God hath so ordered the union of the
whole church in itself, unto and in dependence on its 518Head, as
that through and by not only the “supply of every joint,” (which may
express either the officers or more eminent members of it,) but the
“effectual working of every part,” in the exercise of the graces and gifts
which the Spirit doth impart to the whole, the body may “edify itself” and
be increased. Wherefore, — 5. The Scripture is express that the Holy Ghost
doth communicate of those gifts unto private believers, and directs them in
that duty wherein they are to be exercised. 1 Pet. iv.
10. “Every man,” that is, every believer, walking in the order
and fellowship of the gospel, is to attend unto the discharge of his duty,
according as he hath received spiritual ability. So was it in the church
of Corinth, 1 Cor. i.
5–7, and in that of the Romans, chap. xv.
14, as they all of them knew that it was their duty to “covet
the best gifts;” which they did with success, 1 Cor.
xii. 31. And hereon depend the commands for the exercise of
those duties which, in the ability of these gifts received, they were to
perform. So were they all to “admonish one another,” to “exhort one
another,” to “build up one another in their most holy faith.” And it is
the loss of those spiritual gifts which hath introduced amongst many an
utter neglect of these duties, so as that they are scarce heard of among
the generality of them that are called Christians. But, blessed be God, we
have large and full experience of the continuance of this dispensation of
the Spirit, in the eminent abilities of a multitude of private Christians,
however they may be despised by them who know them not! By some, I
confess, they have been abused: some have presumed on them beyond the line
and measure which they have received; some have been puffed up with them;
some have used them disorderly in churches and to their hurt; some have
boasted of what they have not received; — all which miscarriages also
befell the primitive churches. And I had rather have the order, rule,
spirit, and practice of those churches that were planted by the apostles,
with all their troubles and disadvantages, than the carnal peace of others
in their open degeneracy from all those things.

II. It remains only that we inquire how men may come unto
or attain a participation of these gifts, whether ministerial or more
private. And unto this end we may observe, — 1. That they are not
communicated unto any by a sudden afflatus or extraordinary infusion, as
were the gifts of miracles and tongues, which were bestowed on the apostles
and many of the first converts That dispensation of the Spirit is long
since ceased, and where it is now pretended unto by any, it may justly be
suspected as an enthusiastic delusion; for as the end of those gifts, which
in their own nature exceed the whole power of all our faculties, is ceased,
so is their communication, and the manner of it also. Yet this I must say,
that the infusion of spiritual light into the mind, which is the foundation
of all gifts, as 519hath been proved, being wrought sometimes
suddenly or in a short season, the concomitancy of gifts in some good
measure is oftentimes sudden, with an appearance of something
extraordinary, as might be manifested in instances of several sorts. 2.
These gifts are not absolutely attainable by our own diligence and
endeavours in the use of means, without respect unto the sovereign will and
pleasure of the Holy Ghost. Suppose there are such means of the attainment
and improvement of them, and that several persons do, with the same
measures of natural abilities and diligence, use those means for that end,
yet it will not follow that all must be equally partakers of them. They
are not the immediate product of our own endeavours, no, not as under an
ordinary blessing upon them; for they are χαρίσματα, arbitrary largesses or gifts, which the
Holy Spirit worketh in all persons severally as he will. Hence we see the
different events that are among them who are exercised in the same studies
and endeavours; some are endued with eminent gifts, some scarce attain unto
any that are useful, and some despise them, name and thing. There is,
therefore, an immediate operation of the Spirit of God in the collation of
these spiritual abilities, which is unaccountable by the measures of
natural parts and industry. Yet I say, 3. That ordinarily they are both
attained and increased by the due use of means suited thereunto, as grace
is also, which none but Pelagians affirm to be absolutely in the power of
our own wills; and the naming of these means shall put an issue unto this
discourse.

Among them, in the first place, is required a due
preparation of soul, by humility, meekness, and teachableness. The Holy
Spirit taketh no delight to impart of his especial gifts unto proud,
self-conceited men, to men vainly puffed up in their own fleshly minds.
The same must be said concerning other vicious and depraved habits of mind,
by which, moreover, they are ofttimes expelled and cast out after they have
been in some measure received. And in this case I need not mention those
by whom all these gifts are despised; it would be a wonder indeed if they
should be made partakers of them, or at least if they should abide with
them.

Secondly, Prayer is a principal means for their attainment.
This the apostle directs unto when he enjoins us earnestly to desire the
best gifts; for this desire is to be acted by prayer, and no otherwise.

Thirdly, Diligence in the things about which these gifts
are conversant. Study and meditation on the word of God, with the due use
of means for the attaining a right understanding of his mind and will
therein, is that which I intend. For in this course, conscientiously
attended unto, it is that, for the most part, the Holy Spirit comes in and
joins his aid and assistance for furnishing of the mind with those
spiritual endowments.

520Fourthly, The growth, increase, and
improvement of these gifts depend on their faithful use according as our
duty doth require. It is trade alone that increaseth talents, and exercise
in a way of duty that improveth gifts. Without this they will first wither
and then perish. And by a neglect hereof are they lost every day, in some
partially, in some totally, and in some to a contempt, hatred, and
blasphemy of what themselves had received.

Lastly, Men’s natural endowments, with elocution, memory,
judgment, and the like, improved by reading, learning, and diligent study,
do enlarge, set off, and adorn these gifts where they are received.